Amos 1:3
This is what the LORD says: "For three transgressions of Damascus, even four, I will not revoke My judgment, because they threshed Gilead with sledges of iron.
Sermons
Divine Cognisance of Human SinsHomilistAmos 1:3
God's Dealings with Other NationsAmos 1:3
Signs of CrueltySebastian Benefield, D. D.Amos 1:3
The Enormity of the Sin of PersecutionHomilistAmos 1:3
The Purpose of Divine ThreateningsE. B. Pusey, D. D.Amos 1:3
The Judgment on DamascusJ.R. Thomson Amos 1:3-5
Great Sufferings Following Great SinsD. Thomas Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6
The Enormity of the Sin of PersecutionD. Thomas Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6














The beauty of Damascus has been the admiration of travellers and the praise of poets. It is a mournful reflection that a city so magnificently situated, and with associations so romantic, should so often have been the scene of human injustice, cruelty, and bloodshed. The "pearl girdled with emeralds" - as Damascus was gracefully designated - is beautiful without, but, as the text reminds us, has often contained a lawless and godless population.

I. THE OFFENCE OF DAMASCUS.

1. In itself this consisted of atrocious cruelty. The records inform us that war frequently prevailed between Syria and Israel. By Gilead in this passage we understand the land possessed by the Israelites on the east side of Jordan. The inhabitants of this pastoral territory were treated by the Syrians in a way fitted to awaken the indignation even of those who lived in times when saw, go cruelty was but the too common accompaniment of war. The unfortunate Israelites who were conquered in war seem to have been literally torn to pieces and mangled by the threshing implements fitted with wheels and armed with teeth of iron. Thus was God's image defaced and God's Law defied.

2. The offence was aggravated by repetition. Thrice, nay, four times, had the Damascenes offended the Divine Ruler of men by their violence and inhumanity. The sin was thus shown to be no mere outbreak of passion, but a habit, evincing a corrupt and degraded nature.

II. THE PUNISHMENT OF DAMASCUS.

1. Observe upon whom it came.

(1) Upon the king, the rulers and princes of the land. These were the leaders in the nefarious practices here censured. Their ambition and unfeeling selfishness accounted for the sin; and upon them came down the righteous penalty. The annals of many a nation may prove to the reflective student of history that a righteous retribution visits those royal houses which have been infamous for selfish ambition, for perfidy, for tyranny, for serf-indulgence. The King of kings asserts his authority, and brings down the lofty from the throne.

(2) The people of Syria shared in the disaster, which thus became national. They may have been misled by their rulers, but it seems rather to have been the case that there was sympathy between kings and subjects, and that the soldiers in the Syrian army delighted in the opportunity of venting their evil passions upon their prostrate foes.

2. Observe in what the punishment consisted.

(1) Destruction ("a fire") came upon the royal house.

(2) The splendid and powerful city was laid open to the incursion of the enemy. The brazen "bar" which secured the city gate was broken.

(3) The people were carried into captivity, the worst misfortune which could humiliate and distress a nation. - T.

I will not turn away the punishment thereof.
The order of God's threatenings seems to have been addressed to gain the hearing of the people. The punishment is first denounced upon their enemies, and that, for their sins, directly or indirectly against themselves, and God in them. Then, as to those enemies themselves, the order is not of place or time, but of their relations to God's people. It begins with their most oppressive enemy, Syria; then Philistia, the old and ceaseless, although less powerful enemy; then Tyre, not an oppressor, as these, yet violating a relation which they had not, the bonds of a form or friendship and covenant; malicious also and hard hearted through covetousness. Then followed Edom, Ammon, Moab, who burst the bonds of blood also. Lastly, and nearest of all, it falls on Judah, who had the true worship of the true God among them, but despised it. Every infliction on those like ourselves finds an echo in our own consciences. Israel heard and readily believed God's judgments upon others. It was not tempted to set itself against believing them. How then could it refuse to believe of itself what it believed of others like itself? "Change but the name, the tale is told of thee," Horace says. The course of the prophecy convicted them, as the things written in Holy Scripture for our ensamples convict Christians. If they who sinned without law, perished without law, how much more should they who have sinned in the law be judged by the law? God's judgments rolled, round like a thunder-cloud, passing from land to land, giving warning of their approach, at last to gather and centre on Israel itself, except it repent. In the visitations of others it was to read its own; and that the more, the nearer God was to them. Israel is placed last, because on it the destruction was to fall to the uttermost, and rest there.

(E. B. Pusey, D. D.)

The prophet shows that God, as a Judge, would call all the neighbouring nations Co account. Had the prophet threatened the Israelites only, they might have thought that what they suffered was by chance, when they saw the like things happening to their neighbours. Thus all the authority of the prophet must have lost its power, except the Israelites were made to know that God is the Judge of all nations. Amos puts the Israelites in the same bundle with the Moabites, the Idumaeans, and other heathen nations; as though he had said, "God will not spare your neighbours; but think not that ye shall be exempt from His vengeance, when they shall be led to punishment: I now declare to you that God will be the Judge of you all together." The design of Amos was —

1. To set before the eyes of the Israelites the punishment of others to awaken them, and also to induce them to examine themselves. He designed to lead them into a teachable frame of mind: for he knew them to be torpid in their indulgences, and also blinded by presumption, so that they could not be easily brought under the yoke.

2. He had this also in view, that God would punish the Syrians, because they cruelly raged against the Israelites, especially against Gilead and its inhabitants. As God, then. would inflict so grievous a punishment on the Syrians, because they so cruelly treated the inhabitants of Gilead, what was to be expected by the Israelites themselves, who had been insolent towards God, who had isolated His worship, who had robbed Him of His honour, who had in their turn destroyed one another? For there was among them no equity, no humanity; they had forgotten all reason.

( John Calvin.)

Homilist.
1. That the sins of all the peoples on the earth, whatever the peculiarities of their character or country, are under the cognisance of God. Seven countries are named here. Heaven's omniscient eye detected the sill of each man of all the various men and nations. God's knowledge of men's sins should —(1) Lead men to great circumspection in their daily life. They should sedulously avoid evil. They should devoutly pursue good;(2) impress men with the wonderful patience of God. This patience implies the greatest power; and the greatest compassion;(3) impress men with the certainty of a future retribution.

(Homilist.)

Because they have threshed Gilead with threshing instruments
We be many ways guilty of cruelty.

1. If we exercise tyrannous cruelty, in inflicting punishments.

2. If we fight with or beat our neighbour, or maim his body. This is a breach of the sixth commandment.

3. If we procure any way the death of our neighbour, whether it be by sword, famine, poison, false accusation, or otherwise.

4. If we use any of God's creatures hardly.

5. If because of our neighbours' infirmities, we use him discourteously, and make him our laughingstock or taunting recreation.

6. If we injure a stranger.

7. If we molest any widow, or fatherless children.

8. If we wrong the poor. This we may do —

(1)If we lend money to the poor upon usury.

(2)If we pay not the poor labourer his hire.

(3)If we restore not the pledge of the poor.

(4)If we withdraw our corn from the poor.

(Sebastian Benefield, D. D.)

Homilist.
The sin of inflicting suffering.

I. PERSECUTION IS A MOST ARROGANT CRIME. The religious persecutor acts upon the assumption that his ideas of religion are absolutely true. that his theological knowledge is the test by which all other opinions are to be tried; shows an arrogance before which servile spirits bow, but from which all thoughtful and noble men recoil with disgust and indignation But his arrogance is shadowy and harmless compared with the arrogance of him who enters the temple of human conscience and claims dominion over the moral workings of the soul. Yes, such arrogant men abound in all ages, and are by no means rare, even in this age and land of what is called civil and religious liberty.

II. PERSECUTION IS A MOST ABSURD CRIME. Far wiser is the fool who would legislate for the winds or the waves, and like Canute give commands to the billows, than he who attempts to legislate for human thoughts and moral convictions. And truth never seems to rise in greater power and majesty than under the hand of cruel persecution.

III. PERSECUTION IS A MOST CRUEL CRIME. What ruthless inhumanities are here charged against the various peoples mentioned. It has often been observed, that no anger is so savage as the anger which springs up between relations of blood. A brotherly hate is the chief of hates. No animosity burns with a more hellish heat than that connected with religion.

(Homilist.)

People
Amos, Aram, Ben, Benhadad, Ben-hadad, Hadad, Hazael, Jehoash, Jeroboam, Joash, Teman, Uzziah
Places
Ashdod, Ashkelon, Beth-eden, Bozrah, Carmel, Damascus, Edom, Ekron, Gaza, Gilead, Jerusalem, Kir, Rabbah, Syria, Tekoa, Teman, Tyre, Valley of Aven, Zion
Topics
Changed, Crimes, Crushing, Damascus, Fate, Gilead, Grain-crushing, Implements, Instruments, Iron, Irons, Punishment, Reverse, Revoke, Says, Sentence, Sharp, Sharp-pointed, Sins, Sledges, Teeth, Thereof, Threshed, Threshing, Thus, Transgressions, Turn, Wrath, Yea, Yes
Outline
1. The time when Amos prophesied.
3. He shows God's judgment upon Syria,
6. upon the Philistines,
9. upon Tyrus,
11. upon Edom,
13. upon Ammon.

Dictionary of Bible Themes
Amos 1:3

     1656   numbers, combinations
     1690   word of God
     4336   iron
     5189   teeth
     5561   suffering, nature of
     5562   suffering, innocent
     6025   sin, and God's character
     7530   foreigners
     7773   prophets, role
     8791   oppression, nature of

Amos 1:3-2:5

     5315   fortifications

Amos 1:3-4

     5350   injustice, hated by God

Amos 1:3-8

     5295   destruction

Library
The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of
John Lightfoot—From the Talmud and Hebraica

Whether, in Prophetic Revelation, New Species of Things are Impressed on the Prophet's Mind, or Merely a New Light?
Objection 1: It would seem that in prophetic revelation no new species of things are impressed on the prophet's mind, but only a new light. For a gloss of Jerome on Amos 1:2 says that "prophets draw comparisons from things with which they are conversant." But if prophetic vision were effected by means of species newly impressed, the prophet's previous experience of things would be inoperative. Therefore no new species are impressed on the prophet's soul, but only the prophetic light. Objection 2:
Saint Thomas Aquinas—Summa Theologica

Whether a Natural Disposition is Requisite for Prophecy?
Objection 1: It would seem that a natural disposition is requisite for prophecy. For prophecy is received by the prophet according to the disposition of the recipient, since a gloss of Jerome on Amos 1:2, "The Lord will roar from Sion," says: "Anyone who wishes to make a comparison naturally turns to those things of which he has experience, and among which his life is spent. For example, sailors compare their enemies to the winds, and their losses to a shipwreck. In like manner Amos, who was a shepherd,
Saint Thomas Aquinas—Summa Theologica

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the
E. P. Barrows—Companion to the Bible

Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through
E. P. Barrows—Companion to the Bible

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher,
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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